VISIT OF AN AMERICAN GENTLEMAN TO THE FIELD OF WATERLOO. Brussels, July, 1835. I HAVE just returned from Waterloo. "And what motive had you, now, after the lapse of twenty years in going to the battle-field of Waterloo?" I must confess I do not certainly know. Perhaps it was because the powers of Europe have been so ungallant as not to fight so great à battle since; and where else could I go? Perhaps it was to gratify an idle and questionable curiosity; to see the place where the two greatest captains of the age met, and where so many thousands of brave men fell. Perhaps it was because nobody ever thinks of coming to Brussels without visiting Waterloo. Perhaps it was that I might be able to say, I have been there; just as a gentleman, whom I met the other day in the Pantheon at Paris, was induced to go down into the tombs of the great men there; and just as travellers go to a thousand other places, which they care as little about as he did about Rousseau and Voltaire. Or perhaps, it was, that, standing on the field of battle, I might deepen the abhorrence which I have long felt and cherished of war, in all its aspect of slaughter, and suffering, and crime. Charity would hope that this last motive had more influence on my mind than either of the others. But whether it had or not, 1 have been to Waterloo-and my soul is sick! The distance from Brussels is twelve miles. The road lies nearly half the way through a very thick and tall beech forest. At the time of the great battle it was much more extensive than it is now. Large tracts of it have been recently cleared up; and the process of bringing the land under cultivation, in its various stages, reminded me more of what one every where meets with in the newly settled parts of the United States than I ever dreamed of seeing in one of the old countries of Europe. As you approach Waterloo, women and children sally out with maps, and charts, and relics. One wants to sell you a bullet; another offers you a grape-shot; another a brass eagle, such as the French cavalry wore on their helmets; another, a small piece of a bomb-shell; and so on. The only relic which I brought away, was a piece of charcoal from the farm-house of Hugoumont, that was burnt, full of the wounded, during the engagement. This I value the more, as I feel quite sure it was not manufactured for the occasion. In some respects, the field of Waterloo has undergone considerable changes since the battle. A part of the forest through which Blucher brought his Prussians into the action has been cut down; as has also another small forest on the right wing of the British army, where the battle raged with the most horrible fury and slaughter. But the greatest altera. tion has been made by the erection of an immense mound, or rather pyramid of earth, very near the British centre. To build this pyramid, which is nearly one third of a mile in circumference at the base, and about two hundred feet high, the ground has been taken away to the depth of several feet for a considerable distance, so as to reduce the most commanding point of Wellington's position to a dead level. This, it is said, military men regard as a kind of sacrilege, which they will not soon forget or forgive. At first I felt a little inclined to complain of it too; but when I came to ascend to the top of the mound, and to see what a perfect map there lies spread out before you of the whole scene of action, and especially when I came to look eastward and westward, and northward and southward, over one of the most fertile and lovely landscapes that ever my eyes beheld, I confess I was glad the pyramid had been raised, even at whatever expense of military taste. Upon the top of the mound is a square stone pillar, or rather a high pedestal, surmounted by an immense lion, resting one foot upon a globe, and presenting a fine appearance, not only from the plain below but from a great distance in every direction. Every one who has the heart of a Christian or a philanthropist within him, will readily conceive, that, as I stood over this grave-yard of two mighty armies, and looked first at the ground and then at the place of battle, I was oppressed by such a throng of rushing thoughts as can never be adequately expressed; and that when I descended from this watchtower of death, and walked slowly away, I could not help exclaiming, "O Lord! what is man? What is he, in his ambition-in his wrath-in the pride of his power-in his cruelty to his own flesh-and in his contempt of the law and authority of his God?" Here, it has been said, was the great battle of emancipation fought on the 18th of June, 1815. Whether it was such I shall not now stop to inquire. Sure I am, that the results of that murderous conflict have not answered the expectations of many enlight ened Christian patriots, who rejoiced in the mighty downfall which it immediately occasioned. And is that really the very spot on which the most remarkable man of his age staked his diadem, and in defence of which so many thousands of the bravest of the brave poured out their blood? Is it true history, or is it fable, that I have so often read? How calm and peaceful is every thing now; as if the breath of mortal strife had never caused so much as a leaf to tremble! How bright is that sun which looks down upon it to-day! Did the instruments of death ever intercept those beams? Did the sun of Waterloo ever mourn over the carnage of a great battle? Now, in conscious security, the peasantry are there at their work. The ripening harvest is there; and soon will the reapers be there to gather it in, and return with joy, bringing their sheaves with them. But the truth cannot be controverted. Aceldama is the proper name of that field. For there two mighty armies met, steel to steel. There, flying from rank to rank, went forth the note of prepara tion; and the war-horse " pawed in the valley, and went on to meet the armed men." There broke forth "the thunder of the captains, and the shouting; and there were the garments rolled in blood." There was the shock of those veterans who had conquered Europe, on one side; and those of lion-hearts, who from the cliffs of their own little island, had bid defiance to the conqueror, on the other. There raged, from hour to hour of awful uncertainty, that iron storm which threatened to beat down every living thing into the dust. There, thousands upon thousands fell to rise no more. From that gory field went up the voices of the wounded and the dying, and entered into the ears of Him who hath said, Vengeance is mine; I will repay, saith the Lord." There the victor in a hundred battles played his last game; for, at the close of that day, the star of Napoleon went down "into the blackness of darkness for ever." 66 "It was a glorious battle!" so said the warrior; so said the politician; so said the moralist; so said the republican; so said the Christian; so said the united voice of England and America. But, as a Christian, as a philanthropist, as a man, I protest against this decision. Before heaven and earth I protest against it. There is no true glory in slaying forty thousand men in one day, and maiming as That terrible battle ought never to many more. have been fought. Does any one meet me here, and say it was necessary? Who, I demand, created that necessity? It was the work of man, and not of God. Nothing but human depravity could ever have made such a battle necessary. I do not undertake to decide where the guilt lay; that is quite another question. But war is an incarnate demon; war is wholesale murder; and it is impossible for murder to come from Him who hath said, "Thou shalt not kill." The field of Waterloo ought never to have been heard of by the civilized world; and were the principles of the Christian religion to control the councils of states and kingdoms, no such murderous conflict would ever again disgrace the pages of history. But still it was a glorious victory! It was glorious to be wounded there-to die there; and to be buried there was to sleep in the bed of glory! It was glorious intelligence that flew from nation to nation, and from continent to continent! Yes, it was as glorious as the slaughter of forty thousand men could make it! For when the news reached England, as I well remember to have read in the journals, the park and tower guns were fired, and there was great public feasting and rejoicing throughout the land. Yes, there was a flood of glory. But oh! was there nothing else? Where were the widows, and parents, and sisters, and orphans of those who fell at Waterloo? Could the roar of cannon, and the ringing of bells assuage their grief? Could the general rejoicing bring back to them their husbands, fathers, sons and brothers? Glorious as that great victory was in the eyes of the nation, it was tears, and agony, and death, to the bereaved. Is war, then, never justifiable? Let those who believe that it is, prove it from the New Testament, if they can. I know that the oftener some conscientious men attempt it, the more difficult do they find the task. But one thing is certain: war is directly contrary to the whole scope and spirit of the Gospel. It could never take place, were the great law of love, as it ought to be, the great law of nations. No battle was ever fought, or ever will be, without involving the guilt of murder. It may be on one side, or on both; but the stain of blood-guiltiness is certainly there, and no rivers can wash it out. How fearful, then, must be the responsibility of whetting the sword upon a point of honour, or making aggressive war, under any circumstances whatever. And how will those professed disciples of the Prince of Peace, who either foment, or justify, or cherish a war spirit, meet Him in the great-day? But hark! what sound is that over the field of Waterloo? Look! what heaving of the earth is there! No-I anticipate. I hear no voice as yet. I see no moving of the sleeping dust. But the trumpet will sound over that field, and the dead will awake. All the thousands that lie buried there will come forth from their graves, and will be summoned to the judgment bar. Officers and common soldiers must hear and obey the summons alike. And at the same bar will they meet all those who kindled the war in which they perished. Kings, privy councillors, military commanders will all be there. And I have the most solemn conviction, that before that dread tribunal every mortal wound at Waterloo will be held and adjudged as a clear case of murder, the guilt of which must rest somewhere. In whose skirts, or in the skirts of how many, the blood of that most bloody day will be found, it belongs to no mortal absolutely to decide; but the Judge will know, and when the final sentence comes to be pronounced, the universe will know. Oh, how fearful a thing it will be, under such circumstances, to "fall into the hands of the living BY THE AUTHOR OF THE "COMPANION TO THE BIBLE." Continued from page 302. CHAPTER V.-Translation of the Bible. Teacher. You have well considered, I hope, all that I stated in our last conversation, especially relating to the occasion of the New Testament books being written in the Greek language. Scholar. Yes, teacher, and I told my sister of it; but she asked me, "Was the New Testament written only for those who understood Greek ?” : Teacher. By no means; as you may tell your sister the New Testament was designed, by the mercy of God, for the instruction of all nations in the way of obedience to God, and the knowledge of salvation by our Lord Jesus Christ. But as the Greek, at the time of the apostles, was the most extensively understood of any language then spoken in the world, as well as the most expressive and beautiful, familiar also to multitudes of Jews, who, as already stated, were spread abroad through all civilized countries, and who had obtained for their reading in the synagogues, a translation of the Old Testament into Greek, this, therefore, was the language which was chosen by the Holy Spirit for the records concerning Jesus Christ in the New Testament. Scholar. As you have told me that the language in which the prophets wrote the Old Testament was Hebrew, I want to know when the translation was made into Greek. Teacher. The whole of the Old Testament was written in Hebrew, except a few verses of the book of Daniel, which were written in Chaldee; that book having been completed by the prophet in Babylon; and the translation of the Hebrew Scriptures into Greek, was made a few years after the division of the empire of Alexander the Great, and about 284 years before the birth of our Saviour. This event was one of the most remarkable in the history of Divine Providence, preparing the way for the preaching of the Gospel, and for the making of other translations of the Bible. Scholar. What other translations were made of the Scriptures? Teacher. You know what people ruled the world at the time of our Saviour's birth; and you know the name of their language. Scholar. Yes, teacher; it was the Romans who ruled the world when our Saviour was born at Bethlehem, and Joseph and Mary went to that city to be taxed at the command of Cæsar Augustus, as you said in explaining the second chapter of Luke. Teacher. What was the language of the Romans? Scholar. The Roman language was Latin, as you have told me; but when were the Scriptures translated into Latin? Teacher. Soon after the books of the New Testament were written, they were translated into Latin for the use of the Christians at Rome; and, within a hundred years after the death of the apostle John, several translations of the sacred books had been made for the Christians living in Italy. Their language, the Latin, is still used in the religious worship of the Roman Catholics; and the only authorized Bible of the Romish church, is a Latin translation, that was made about the year of our Lord 384, by a learned monk named Jerome. This translation, being made into the vulgar, or common language of the Roman people in that age, is still called the "VULGATE." Scholar. And when was the Bible translated into English? Teacher. Several attempts were made, at an early period, to translate the Scriptures into the language of the common people of England, especially by Bede, a learned and pious Monk, who died A. D. 785, and by king Alfred, who died A. D. 900; but the first complete translation of the New Testament into English, was made by John Wycliffe, about A. D. 1380. That great man afterwards translated the whole Bible; but though many copies of the Testament were made by writing them out, the Old Testament was not very much circulated, as printing had not then been invented. Scholar. I should think John Wycliffe deserved to be greatly rewarded for his good work of translating the Scriptures into English. Teacher. Your thoughts are reasonable: but good men have not always been rewarded on earth according to their useful works. Wycliffe's Testament highly provoked the priests, who wished to keep the people in ignorance, and they endeavoured to put him to death, out of enmity against him, on account of his translation of the Scriptures. Wycliffe was, however, preserved from his enemies, chiefly by the powerful duke of Lancaster, a relation of the king, Richard II. Scholar. How I should like to see the first English translation of the Bible! Teacher. I do not wonder at your curiosity; but you could scarcely read the words of Wycliffe's translation, as the English language in that age was so rude and unpolished. Scholar. Then how came our Bible now to be translated into such good English? Teacher. William Tindal is the name of the honoured man who made the first translation of the New Testament into modern English, about A.D. 1526. Tindal continued in his holy work, translating the Old Testament, assisted by another Englishman, Miles Coverdale, who finished the translation of the whole Bible, which was first printed in English in the year 1535; but since that time, great improvements have been made in our language. Scholar. I hope, though Wycliffe was not, that Tindal was well rewarded for so valuable a work, as translating the Scriptures into good English. Teacher. Tindal certainly deserved the greatest reward which could have been given him by men; but like as it was with our Saviour, against whom the wicked priests conspired, causing him to be murdered on the cross, as if he were the worst of beings; -so it was with Tindal. To finish his good work, he was obliged to flee out of England. After his translation of the New Testament was printed and circulated in England, the Roman Catholic bishop of London, and the other bishops, who hated the Scriptures, threatening and putting many to death as heretics who read them, hired men to go across the sea to procure the condemnation and death of Tindal, and through their treachery, this servant of God was imprisoned, condemned as a heretic, strangled, and burnt at Tilford castle, near Antwerp ! Scholar. They must have been very wicked bishops; but I hope Tindal was rewarded by his Saviour, and died happy in the assurance of the kingdom of heaven! Teacher. Tindal did die happy; and knowing how king Henry had been deluded by the wicked craft of the bishops, he prayed for him, in the true spirit of a Christian; and, like his Saviour, who prayed for his enemies," Father, forgive them, for they know not what they do" (Luke xxiii. 34); as they were leading Tindal to the place of execution, he poured forth his soul in this prayer :—“ O Lord, open the eyes of the king of England !" A DYING FATHER'S ADMONITIONS TO THE EDITOR.-Sir, Reading in No. 219, Eleanor's It was at the close of the first Sabbath in the year, that, on returning from the public services of the sanctuary, from attending which my venerated parent had been prevented by the approaches of mortality, I drew near to him, and inquired concerning the state of his mind. After stating that at that time his mind was dark (which, doubtless, arose principally from weakness, for he had during the day expressed his confidence in the words of the poet :"Other refuge have I none, Hangs my helpless soul on thee :") he then turned to me, and with the deepest solemnity and affectionate solicitude, said, "You see, my dear J., the truth of these words :'How awful must thy summons be, O death, To him who is at ease in his possessions, Who, counting on long years of pleasure here, Is quite unfitted for the world to come!'" And then he added"Can trifles please when med'cines cannot cure? No! crowns are then but dust upon the floor!" Sure never did these words appear more weighty or more important than at that hour, when falling from his lips, accompanied by much good advice and direction to seek the Lord, and to secure his favour. It was true I witnessed not the awful picture he depicted, for their was not terror, but the peace of the upright. There was not ease in sin, but a reliance on the Saviour. There was not the hurry of the affrighted soul, but the tranquil serenity of the servants of God. Yet the death-bed of the good man is invested with such solemn awe that makes us feel it to be a solemn thing to die, and with all the assurance that the sting of death is removed, and the victory over the grave obtained, still nature will sometimes shrink aghast. How much more solemn, awful, and affecting must the contrast be where death was not anticipated; where there is no preparation-where the stings of conscience augment the agonies of dying, and where fiends are ready to drag the unhappy soul to darkness, death, and black despair. Oh! it is good to reflect upon these things-it is salutary-it is wise. It has often been, that a recurrence to the scene described has brought back the writer to a proper consideration, when the anticipated "long pleasures" of youth, and the vanities of life have for a season dissipated his mind, and weaned his heart from better things. It is then that the consideration, "Can trifles please, when med'cines cannot cure," has had, by the grace of God, its desired end in lead ing him to secure those solid joys-those lasting realities, which are found in true religion, and which will prove a firm rock of support, when "earth recedes and disappears." If by presenting these few remarks to the readers of the Christian's Penny Magazine, any one should be induced to seek preparation for a dying hour, by despising the "pleasures of sin, which are but for a season," and seeking, through Christ Jesus, the recompense of reward, by "choosing rather to suffer affliction with the people of God," or, in other words, embrace that full and free salvation by Jesus Christ, as it is made known in the Scriptures, the writer's end will be fully answered, and the glory shall be the Lord's. "Let me die the death of the righteous, and let my last end be like his." UNIVERSAL PEACE SOCIETIES. CHRISTIANITY will doubtless be seen in its greatest glory, in the triumphs of the unnumbered millions of glorified saints in heaven around the throne of God and the Lamb. But human or even angelic minds are incompetent to form a correct estimate of its blessings which arise to its true possessors in the present life. Pardon of sin, peace of conscience, purity of heart, and hope of glory, constitute some of its inestimable fruits, as enjoyed by individuals in this world: but its divine blessings are experienced even by communities, in the prevailing influence of the righteous and benevolent principles of the Gospel. Christian truth being once universally diffused, and admitted to govern the deliberations of senators and legislators, a new moral creation will be effected; and this is manifestly the design of infinite wisdom. "Peace Societies" are admirable auxiliaries in furthering the progress of the Divine benevolence; we hail them, therefore, as auxiliaries in aiding our humble efforts; and it will afford solid satisfaction to to the editor and friends of the Christian's Penny Magazine, to co-operate with the London committee of the "Society for the Promotion of Universal Peace." We have long been of opinion that sufficient publicity has not been given to the design and objects of that benevolent institution; because its principles are those of the Gospel of Christ, and must commend themselves to all his disciples of every denomination. Several of the new tracts of this society are admirable in their design and adaptation: and from one of them we give a few extracts which cannot fail to render such an institution an object of deep interest to every lover of his country and of mankind. EXPENSES OF WARS. Since the year 1000, there have been twenty-four different wars between England and France, twelve between England and Scotland, eight between England and Spain, and seven with other countries; in all, fifty-one wars! There have been six wars within one hundred years; viz. : 1. War ending 1697, cost 21,500,000l.-Destruction of human life, 100,000 slain, and 80,000 died of famine. 2. War began 1702, cost 43,000,000.-Destruction of human life not ascertained. 3. War began 1739, cost 48,000,000/.-Destruction of human life not ascertained. 4. War began 1756, cost 111,000,000.-Destruction of human life 250,000. "As regards Great Britain, the seven hundred and fifty millions expended in the late war, remain (now in 1835) for the most part, unliquidated. And to this vast sum should be added the following sources of loss and expense, some of which are likely to be entailed on the public for ages; viz.— "Ist. The value of British merchant vessels, and their cargoes, captured and destroyed by hostile force during the war, 1793 to 1815. "2nd. The value of British merchant vessels, wrecked, by being deprived by the war of access to friendly ports. "3rd. The value of British property seized and destroyed during the war, at various places in Europe, particularly at the following; viz. at Hamburgh, Leipzic, Dantzic, Naples, Amsterdam, Bremen, Riga, Genoa, Rotterdam, Moscow, Venice, Trieste, Francfort, Copenhagen, Leghorn, and in France, Spain, and Portugal. N.B. Claims against Denmark have lately (1835) been lodged with the British commissioners, to the amount of 550,000l. sterling! "4th. The amount of military, naval, and other pensions, 1815 to 1835. "5th. The amount of taxes continued upon the public, 1815 to 1835, to pay the interest of the war debt. "6th. The increase of the establishment, beyond that of 1792. "Several of the above items of loss and expense will apply to other wars: thus to the unliquidated cost of the wars of William III. should be added the taxes laid on the public from 1697 to 1835, a period of 138 years, to pay the interest of the war debt of that reign. "Such was the terrible destruction of human life, occasioned by the late war, that it is stated upwards of two millions of our fellow-creatures fell a sacrifice thereto, among the several belligerents!" WHICH OF THESE THREE PERSONS ART THOU? EXAMINE AND SEE. Ist. A young man not openly the enemy of holi ness. He spends his Sabbaths in worldly company, reading the newspaper, or some novel, or in mere worldly science. He neglects all piety-lives a prayerless life. In vain for him opens the house of worship, for he enters not that sacred place, or if occasionally there, he goes in only a lifeless form. In vain for him the Christian minister proclaims the tidings of hea- | venly love. He treats those wonders on which angels gaze astonished with utter indifference. But what is his condition? Is he safe and blest? Ah, no! RUIN alone lies before him. He is exposed to utter danger-to eternal destruction. Yet he is vigorous, and fears no ill. True; but health may soon leave him. It has left millions who were once as fearless and vigorous, and they guilty and ruined, have sunk into the grave. His insensibility does not lessen either his guilt or his danger. 2. A young man in different circumstances. He respects religion-treats its truths with reverence, and its friends with kindness. No open profanity or vice marks his conduct. As far as the outward observance of many divine precepts is concerned, he can say with a young man of old :-" All these have I observed from my youth." He is regular at the house of God, and is generally esteemed and beloved. Yet his heart is not given to Christ: he has not surrendered himself and his all to the Saviour. What is his condition? Alas! with all that is so promising, he is still perishing. Though he join not the scoffer and the drunkard, still while he receives not the Saviour, he belongs to the same wretched family as they. Unhappy youth! with so much that is commendable and promising, yet to want the one thing needful. Unhappy youth! who meets with Christians, yet has himself no part in Christ! who shuns the place where scorners and blasphemers meet, yet has no more interest in the Saviour than they, and is hastening to the same dark dwelling of despair. 3. A young man widely differing from these. He is the humble and devoted disciple of the blessed Jesus. If once a profligate and a Sabbathbreaker, he now hates all the paths of sin, and loves the Sabbath he profaned. If brought up strictly, he now feels much more than the mere influence of habit or education: he has unfeignedly yielded up himself to God. Religion is the element in which he lives-prayer his pleasure-the Bible the guide of his youth-the friends of Christ his beloved associates. Youth cannot beguile him with its delusions. Whatever prospects of opening life are before him, he looks to brighter prospects and to fairer scenes beyond the limits of earth and time. GOD is his GOD. The Saviour is his all, and heavenly mansions his expected HOME. Happy young man! He possesses the good part, that shall not be taken from him. Reader, which of these differing characters do you resemble? If the latter, give God the praise. If either of the former, ruin is before you. Flee, then, from the paths of youthful sin and folly or you may, when too late, find that the way of transgressors is hard. J.G.P. SPICES.-CINNAMON AND CASSIA. EXOD. XXX. 23, 25. THESE two words, which designate different qualities of the prepared bark of the cinnamon tree, are both found in Exodus xxx, 23, 25. The cinnamon tree is a native of a tropical climate, and the prepared bark was probably conveyed to Palestine from the Oriental Archipelago, by means of Phoenician merchants. (Genesis xxxvii. 25.) Herodotus informs us, that the word kinnamon was adopted by the Greeks from the Phoenicians, and in all likelihood the Hebrew term kinnamon or kanam has a similar origin. The country which produces an article of commerce very generally gives it the name which it obtains in other parts of the world; hence we must look to the language of a country which produces cinnamon for the origin of the terms that are employed to designate it by consumers. In the Malay language, cinnamon is designated by the words kayee manis (sweet wood), from which the Hebrew and Greek names of this spice may have been derived, as the cinnamon tree is found in great abundance in the Malay islands. Kannema, signifying sweet wood, is the Malabar name of this spice. In the Persian language it is called kinnaman, and in some parts of India it is known by the appellation of dar Chinie, which signifies the wood of China. Cinnamon was for a long time imported into Europe under the name of "China wood." The Malay word kayes (wood), seems to have been the origin of the Hebrew word kiddah, which is translated cassia, and the Latin term, by which this quality of cinnamon is known in commerce is cassialignea. In ancient times, the unpeeled shoots or branches were conveyed to Europe, and sold wood and bark together, and hence, in all probability, is the origin of the adjunct "lignea." Moses was directed (Exodus xxx. 23, 25.) to take of myrrh, sweet cinnamon, sweet calamus, cassia, and olive oil, certain quantities, and thereof to "make an oil of holy ointment, compounds, after the art of the apothecary; it shall be an holy anointing oil." How was the art of the apothecary exercised in preparing the holy ointment or oil? Perhaps it was prepared by a process similar to that which the natives of India have from time immemorial practised to prepare odoriferous oils. The aromatic substances employed are coarsely powdered, and put into an earthen vessel along with a certain quantity of fixed oil. Water, fully sufficient to cover the aromatics, is then added, and the vessel placed upon a fire to boil. During the process of ebullition, the essential oil of the aromatics unites with the fixed oil, by which means it is impregnated with the peculiar odour of the seeds, barks, or other substances employed. Cinnamon is mentioned in the Song of Solomon, and in Proverbs vii.; and cassia in Ezekiel xxvii. 19. The "sweet cane," mentioned in Isaiah xlii. 24, and Jeremiah vi. 20, in all probability, is only another designation of cinnamon. Both passages imply an article of importation, and, therefore, not of native_growth. cinnamon which is imported from the peninsula of India, Sumatra, Java, &c. and the inferior quality of cinnamon which is exported from Ceylon, are known in commerce by the name of cassia. For example, in 1816, Messrs. Palmer and Co., Calcutta, purchased the rejected" cinnamon of the harvest of 1815 in Ceylon, which amounted to 34,672lbs., for which they paid one sicca rupee two anas per lb. (about two shillings). Under the denomination of cassia, the above quantity of cinnamon was, no doubt, imported into the ports of Europe, as the purchasers were prohibited from exporting it as cinnamon. REVIEW. The The Condensed Commentary and Family Exposition of the Holy Bible; containing the Text according to the received Translation; with Notes, embodying the most valuable Criticisms of Ainsworth, Patrick, Louth, Whitby, Poole, Henry, Gill, Scott, Clarke, Doddridge, Guyse, Macknight, Campbell, &c.; and other Criticisms gleaned from Leigh, Parkhurst, Horne, Bloomfield, Townsend, Calmet, Harmer, S. Burder, and other Biblical labourers; the whole forming a portable Volume of great elegance and utility, with many |